| The Soul: Whence and Whither, pp. 86-87, punkts. |
[Jun. 22nd, 2011|01:42 pm] |
nākamotrdien Neputnā Kurāna prezentācija. tiekās.
pagaidām lasu Ōpīša skolotāja vārdu pierakstus:
The farther we reach, the closer we come to that equilibrium which is shown by the sign of the serpent with the tail in its mouth. Neither is there tail, nor is there mouth. Mouth and tail are, so long as the serpent is straight. Mouth and tail are no longer, as soon as the serpent has curled itself and put its tail in its mouth. Then wisdom is perfected.
For instance, there was a man who once hated his neighbour. He quarrelled and fought with him and took revenge. There were fights and quarrels, they exchanged ill-will. In the end the heart of the person was melted, and he said: “What are we quarrelling about? It is just a misunderstanding of one word I have said. I am sorry.” The whole thing which was built into a mountain dropped, the whole world of hatred crumbled from that moment, nothing of the past was left. They became friends and loved one another.
There comes a moment — and that moment is every moment, and as we go on so there come moments — when things sum up. It is the finishing of them, they are no longer. The farther we go, the more things finish. All our disputes and arguments about differences and distinctions, and about high and low, good and bad, all pale and fade away, that no colour is left in them. Then that white light comes, which is the Light of God. It is that attainment which Buddha has called nirvāna, which means: no colour. What is colour? What is green, what is blue, what is high and what low, what is better and what worse, what is right or wrong, sin or virtue? All this is colour. All colours for our common sense become a property, a reality, but in the realm of truth they fade away, they have no existence.
He who realizes this has entered nirvāna. Nirvāna is not an intellectual realization, it must be lived. If someone runs away with your hat, you run after him and he says: “It is mine, it is not yours!” That is the test, whether he has the nirvāna. But there are blessed souls, the souls who are really satisfied when they see another person eating his dinner. There are such souls living on earth to-day who, on seeing another person adorned in beautiful clothes, are satisfied. Their gladness is to see another person dressed beautifully. We might think: “What a renunciation, what a self denial!” It is not so. They have risen above it. They have gone through a cross, and they arrive at nirvāna. In such a stage sacrifice gives them no pain, it only gives them pleasure.
The spark of this nirvāna is in every soul. Nirvāna is the perfection of that, but the spark is in every soul. The other day I said to a child: “Would you rather give your toy to the child, who is poor?” Now this child had just got its toy and had not yet played with it. I saw the face of the child and said: “Would you really be glad to see another child playing with your toy? You should not give it, if you were not glad”. And I tell you, it was just striking a match to kindle that spark of nirvāna hidden in every soul, which was in the heart of the child. It was beaming with joy at the happiness of giving it. It was happy to think that the other child was happy. There was no end to its happiness.
So nirvāna is not something which we must learn by study, and we need not torture ourselves to learn it. It is in us, but it becomes buried in us. If it was only dug up by our love for it! We need not look for it, it is not something which we acquire. Nirvāna is a star in our heart which will develop and as we develop it, so it becomes brilliant and its brilliancy consumes all the impurities of life. Call it sin, or wrong, or mistake of the past, it eats it all up and turns it all into purity, which is the divine Light.
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starp citu, tās ir blēņas, ka no skatīšanās Saulē, var palikt akls. gluži tāpat kā tēvē, viss ir ačgārni — akls var palikt, tikai neskatoties Saulē.
saulainus Saulgriežus, es uz brīdi izdzēsīšos. |
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